| Seven people were arraigned in this case. Two of them, Father Dimitry Ovechkin and Father Nicholai Uvitsky, were sentenced on November 4, 1937 to “execution by shooting.” On November 14 the troika executed the sentence. But Father Dimitry’s relatives had no reliable information about him for many long years. Even after Stalin’s death in 1957, when his widow made an inquiry she received a flagrantly false answer according to the existing formula: “Ovechkina, Olga Grigorievna is to be told orally that Ovechkin, Dimitry Kiprianovich was sentenced on November 4, 1937 to ten years of corrective labor camp, and died in his place of imprisonment on December 5, 1941 from pellagra. His death should be registered in the Osinskoe registration office.” Of the particularly memorable cases was the story of priest Constantine Voronstov. He was an amazing priest. During the civil war period he acted as a true peacemaker according to the Gospels, merciful toward those who suffered or who found themselves under the threat of danger. In 1919 he was first arrested for “counter-revolutionary agitation”. Those who composed the accusation in the local Cheka had been especially zealous, describing how the priest had served Pannikhidas for the White Guards who were killed or died in the “Red” prisons, and how he had called upon people in his sermons to “remember God’s commandment to love one another, so that the war would end quickly.” Father Constantine would not have escaped execution then if “guarantors” had not come forward on his behalf—Communists, members of the executive committee, who testified that when the “Whites” were in power Batiushka had visited them in in the Okhansk prison to give them food; he gave some of them shelter at his own home, and saved very many from sure death by his pastoral intercession. This was not an easy, straightforward situation. The Cheka thought and thought about it, then declared, “For c-r activity, Voronstov is to be imprisoned in concentration camp for the entire period of the civil war without right of amnesty, with the institution of forced labor…” Nevertheless, ten days later, apparently under pressure, they changed their minds and released him “on bail”, two months later giving him full amnesty. |
| If, therefore, any angels demand sacrifice for themselves, we must prefer those who demand it, not for themselves, but for God, the Creator of all, whom they serve. For thus they prove how sincerely they love us, since they wish by sacrifice to subject us, not to themselves, but to Him by the contemplation of whom they themselves are blessed, and to bring us to Him from whom they themselves have never strayed. If, on the other hand, any angels wish us to sacrifice, not to one, but to many, not, indeed, to themselves, but to the gods whose angels they are, we must in this case also prefer those who are the angels of the one God of gods, and who so bid us to worship Him as to preclude our worshipping any other. But, further, if it be the case, as their pride and deceitfulness rather indicate, that they are neither good angels nor the angels of good gods, but wickeddemons, who wish sacrifice to be paid, not to the one only and supreme God, but to themselves, what better protection against them can we choose than that of the one God whom the good angels serve, the angels who bid us sacrifice, not to themselves, but to Him whose sacrifice we ourselves ought to be? Chapter 17.– Concerning the Ark of the Covenant, and the Miraculous Signs Whereby God Authenticated the Law and the Promise. On this account it was that the law of God, given by the disposition of angels, and which commanded that the one God of gods alone receive sacred worship, to the exclusion of all others, was deposited in the ark, called the Ark of the Testimony. By this name it is sufficiently indicated, not that God, who was worshipped by all those rites, was shut up and enclosed in that place, though His responses emanated from it along with signs appreciable by the senses, but that His will was declared from that throne. The law itself, too, was engraven on tables of stone, and, as I have said, deposited in the ark, which the priests carried with due reverence during the sojourn in the wilderness, along with the tabernacle, which was in like manner called the tabernacle of the testimony; and there was then an accompanying sign, which appeared as a cloud by day and as a fire by night; when the cloud moved, the camp was shifted, and where it stood the camp was pitched. |
| Икона Божией Матери «Воплощение». Нач. XVI в. (ВГИАХМЗ) Икона Божией Матери «Воплощение». Нач. XVI в. (ВГИАХМЗ) VII. Человеческая природа, воспринятая Богом Словом в В. Схоласты учили, что Бог Слово воспринял человеческую природу во всей ее истинности (vera humana natura, verus homo) и полноте (tota humana natura/humanitas, perfectus homo - см.: Guill. Camp. De sacr. altaris//PL. 163. Col. 1040; Anselmus. Cur Deus. II 7; Hugo Vict. De sacr. II 1. 6; Petr. Lomb. Sent. III 2. 1; 3. 1; Thom. Aquin. Sum. Th. III 6. 1). В человеческой природе Христа они различали истинное человеческое тело (corpus verum), состоящее из плоти и костей (см.: Thom. Aquin. Sum. Th. III 5. 1-2), и разумную душу (дух), имеющую все необходимые по средневековым представлениям признаки души, а именно три душевные способности - растительную, чувствующую и разумную (spiritus rationalis secundum potentiam vegetandi, sentiendi et intelligendi - Guill. Camp. De sacr. altaris.//PL. 163. Col. 1040; Hugo Vict. De sacr. II 1. 6; Petr. Lomb. Sent. III 2. 1; 3. 1; Bonav. Breviloq. IV 2. 10-12; Thom. Aquin. Sum. Th. III 5. 3-4). Подчеркивалось, что плоть Спасителя была не небесной, не эфирной, не др. какой угодно природы, но той же, что и плоть всех людей ( Petr. Lomb. Sent. III 3. 1; Thom. Aquin. Sum. Th. III 5. 2). В этих построениях схоластические богословы следовали принципу, сформулированному еще свт. Григорием Богословом: «Что не воспринято, то не уврачевано» ( Petr. Lomb. Sent. III 2. 1; Thom. Aquin. Sum. Th. III 5. 4); ведь поскольку подверглась порче вся человеческая природа, т. е. и душа и тело, то Бог Слово воспринял и то и другое, чтобы все исцелить и освятить ( Hugo Vict. Sum. sent. I 15; Petr. Lomb. Sent. III 2. 1; Bonav. Breviloq. IV 2. 34-35). Схоласты утверждали наличие у Христа тварного, человеческого, знания, исходя из постулата о совершенстве Его человеческой природы, включающей разумную душу, к-рой свойственно человеческое знание ( Thom. Aquin. Sum. Th. III 9. 1). Большинство из них придерживались т. |
| When she was freed, Tatiana settled in the village of Sheludkovo in the Volokolamsk region, where she helped Archpriest Vladimir of the Holy Trinity Church, with whom she was arrested in 1937. She categorically refused to confirm the investigators’ charges and declined to negotiate. Fr. Vladimir was shot, while Sister Tatiana was sentenced to ten years in a forced labor camp. It was there that she ended her earthly life. It is remarkable how courageously these modest middle-ages peasants gave their entire lives to helping their neighbors, laboring in the difficult conditions of famine and devastation, and encountering the lies, slanders, and threats that were cast in their faces. They went to their deaths firmly believing that they were going out to meet Christ. May God grant that we, who live in peaceful and quiet times, may have at least a drop of their sincere and firm faith! Holy Saints Tatiana, pray unto God for us! Translated from the Russian. Code for blog Since you are here… …we do have a small request. More and more people visit Orthodoxy and the World website. However, resources for editorial are scarce. In comparison to some mass media, we do not make paid subscription. It is our deepest belief that preaching Christ for money is wrong. Having said that, Pravmir provides daily articles from an autonomous news service, weekly wall newspaper for churches, lectorium, photos, videos, hosting and servers. Editors and translators work together towards one goal: to make our four websites possible - Pravmir.ru, Neinvalid.ru, Matrony.ru and Pravmir.com. Therefore our request for help is understandable. For example, 5 euros a month is it a lot or little? A cup of coffee? It is not that much for a family budget, but it is a significant amount for Pravmir. If everyone reading Pravmir could donate 5 euros a month, they would contribute greatly to our ability to spread the word of Christ, Orthodoxy, life " s purpose, family and society. Related articles Leonid Chichagov born in 1856 and martyred in 1937 was born 25 years after the death… In the Name of the Father, of the Son and of the Holy Ghost. Amen We… During Stalin’s persecution of the Church, the prison and camp administration encouraged criminals to abuse “churchmen”… Also by this author Today " s Articles Most viewed articles Functionality is temporarily unavailable. Most popular authors Functionality is temporarily unavailable. © 2008-2024 Pravmir.com |
| Ibid., 286. N.A. Krivosheyeva, “Who then is the disseminator of the ‘false rumors’?” Scholarly Notes:Issue 6: Church History of the 20 th Century and the Renovationist Disturbance, (Moscow, 2000), 115. Levitin-Krasnov, V. Shavrov, Sketches of the History of the Russian Orthodox Church Disturbances , 352. Acts of His Holiness Patriarch Tikhon and the Latest Documents about the Succession of the Highest Church Authority , 738-741. D. Safonov, The Public Debates of Hieromartyr Hilarion with the Renovationists in 1923, (Alpha and Omega: 2005), No. 2 (43), 168, 169. Citation according to Levitin-Krasnov, V. Shavrov, Sketches of the History of the Russian Orthodox Church Disturbances , 352. Quote according to Damascene (Orlovsky), Hieromonk, The Life of Archbishop Hilarion (Troitsky) , 52. M. Polsky, Archpriest, The New Martyrs of Russia: First Collection of Materials . (Jordanville, 1949), 133. Ibid., 127-130. Spiridon (Kisliakov), Archimandrite, From What I Have Seen and Lived Through: Notes of a Missionary, [City not named.], 2004, 38-39. Fr. Arseny , Ed. Archpriest V. Vorobiev. (Moscow, 2009), 628-629. Elevthery (Bogoyavlensky), “A Week in the Patriarchate: Impressions and Observations from Trips to Moscow” in From the History of the Christian Church in the Motherland and Abroad in the 20 th Century: An Anthology, (Moscow:1995), 268. B. Shiryayev, The Ever-Burning Lamp, (Moscow:1991), 323. Quote according to Levitin-Krasnov, V. Shavrov, Sketches of the History of the Russian Orthodox Church Disturbances , 352. B. Shiryayev, The Ever-Burning Lamp, 320, 325-329. Ibid., 324-325. Ibid., 397. M.M. Rozanov, The Solovetsky Concentration Camp in the Monastery: 1922-1939: Facts—Fantasy—“Yarns”: An Overview of the Memoirs of Solovki People by Solovki People:In 2 Books, (USA:Self-Published, 1979) Book I, 249-250. Antonina Soshina, “Our Way—Humble Devotion to the Heavenly Father: Fulfilling a Pastor’s Duty under Camp Conditions” in Solovetsky Sea: Collected Articles , 2006, No. 5. |
| Solovki’s New Martyrs The flourishing Monastery of Solovki was held in great respect and honor all throughout Russia up to the time of the Revolution. But the post-Revolutionary period imparted a special position and conferred a special status to the Solovki Islands in the spiritual life of the land. One of the aims of the new regime was the annihilation of religion, the “opium of the people,” and from 1920 to 1923, the monastery was gradually liquidated. On its terri-tory, where a state prison had existed from 1718 until its closure in 1903, the first forced-labor concentration camp began to function. In the 1920s and ’30s, the Solovki Islands became the place of imprisonment of a great many Orthodox clergy and laymen, who were condemned because they had protested the confiscation of the Church’s valuables and opposed the activities of the Living Church. Later, the camp filled with priests condemned for “violation of the decree on the separation of Church and State,” and with wandering monks and nuns whose monasteries had been closed. From 1928, “non-commemorators” abounded, i.e., those who participated in the anti-Sergianist opposition and protested against the de facto submission of the Church to the State. They took the path of confession blazed by the holy hierarchs and confessors of the past – Metropolitan Philip of Moscow, Patriarch Hermogen – by not entering into agreement or fellowship with iniquity, nor into union with darkness. Here were lamps of the Spirit, luminaries and guides, arch-pastors and pastors of the Church, who remained faithful and laid down their lives in the struggle for the truth of God. Archbishop Ilarion (Vladimir Alexeivich Troitsky) , new martyr of Russia Archbishop Ilarion (Vladimir Alexeivich Troitsky) was born in 1886, in the village of Lipitsa, Moscow province, to the family of a priest. On completing the Moscow Theological Academy he became a prominent professor-theologian and was a most talented man with a well-rounded education. |
| Живой, яркий период настоятельства о.Луки сменили серенькие приходские будни. А между тем в Лионе жизнь ставит перед приходом задачи весьма серьезные… Марсель В Марселе, в этом большом портовом городе, осело очень много русских. Большинство работало в порту — грузчиками. Жили беспорядочно, грязно, шумно, в лагере, так называемом «Camp Victor Hugo»: от военного времени остались пустые бараки столь ветхие, что ветер дул изо всех щелей и в бурю любой из них мог рухнуть. Первый приход в Марселе имел свою церковь на корабле. В порту застряло несколько наших пароходов торгового флота. На одном из них была церковка, обслуживаемая братом капитана этого парохода Брилева — о.Петром Брилевым. Бывать в этой церковке обитателям «camp russe» было трудно: корабль где–то далеко в порту, когда до него еще из лагеря доберешься, церковь маленькая, тесная, надо брать в порту пропуск на корабль, а лагерная наша публика на глаза соваться портовому начальству не очень–то любит… — словом, ко мне стали поступать жалобы на все эти неудобства. Я дал распоряжение, чтобы о.Петр служил по очереди: одно воскресенье — на корабле, другое — в лагере; но о.Брилев (Одесской семинарии), почтенный старик, не очень энергичный и подвижной, распорядком этим тяготился. Тогда я решил основать второй приход уже в самом лагере. Священником в этот лагерный приход я назначил о.Авенира Дьякова (из Вены [ ]). Церковь устроили в бараке «на курьих ножках». Бедно… щели… ветер гуляет… Случалось, собаки забегали. А барак, где жил священник, как–то раз ночью, когда задул мистраль, рухнул, как карточный домик. Проснулся о.Авенир — над головою небо… дождь льет. Сначала о.Авенир своим прихожанам понравился и сам с ними быстро сошелся. А потом пошли скандалы. Пьянство… — о.Авенир их не обличает… Я его уволил. Вскоре наши корабли велено было продать. О.Брилев ликвидировал корабельный храм и вселился в лагерь. Было ему там нелегко — он привык к иной обстановке. Однако приходская жизнь при нем освежилась, он объединил вокруг себя лучшие элементы, нашел хорошего старосту, который устроил библиотеку. |
| Leaving behind men in the camp who lacked faith, they withdrew in imitation of that miracle which occurred in the time of Elias the prophet . By joining their voices together [in prayer], they escaped calamity and their desperate situation. They found strength, and their prayers were transformed into deeds. When they persevered at prayer on their knees, a cloud formed by a violent wind appeared over the enemy camp. A fierce rumbling sound fell upon them, and many lightening bolts produced such an onrush of water that it brought complete destruction. Their prayers had a two-fold result: victory over the foe and relief of their thirst. This account enables our band of soldiers to be united with them and their generous virtue encourages us to imitate them. The story of Job (Job 1.7; 2.1) teaches us that mankind's harmful adversary served to make him pleasing; by proving Job, he was found sincere, just and blameless. Similarly, the adversary looks with evil intent upon [the martyrs'] good deeds and struggles. He also takes into account the mature demeanor present in the prime of their youth. He sees sound bodies adorned with restraint, the armed chorus leading them in battle array to God, a beautiful sight to behold. Their spirits are exultant; they are quick footed, powerful, trained, and in every circumstance they triumph by reason of the soul's virtue which is visible through their physical splendor. He [the adversary] jealously follows them as he wanders throughout the world. Not only does he see one sincere man, but the assembly of all those who are true, just and reverent. He first attempts to persuade the army's leader to worship idols. If he fails by not slaying those who worship Christ's name, the barbarians are not victorious. We have alluded to the noble confession of those persons who attained perfection through the sufferings which the enemy suddenly yet mercifully inflicted by the sword, for their iron bonds heralded that the time had come for retaliation. |
| As was mentioned at the meeting, cooperation in the media sphere had a very important outcome – a documentary about Apostle Thomas and his Indian heritage that had been filmed in India and shown on “Spas” federal Orthodox TV channel on Saint Thomas Sunday. During the meeting, Metropolitan Leonid and Metropolitan Mar Stephanos outlined the current state of affairs in the Russian Orthodox and the Malankara Churches respectively and shared some relevant information of importance for the whole Christendom. The delegation of the Malankara Church expressed understanding with regard to the Moscow Patriarchate’s position on the persecutions against the canonical Orthodox Church in Ukraine. The Working Group pointed out the following 15 aspects of the bilateral cooperation to be implemented in the near future: 1. Upholding traditional values and supporting Christians It was deemed important to voice concerted position on such issues as preservation of traditional values and to exert joint efforts in response to the persecution of Christians in various regions of the world. It involves cooperation in upholding traditional Biblical values and counteracting the efforts aimed at introducing into the life of society the LGBT ideology, the so-called “gender ideology,” as well as at legalizing abortion and euthanasia and destroying the institution of family. 2. Cooperation at international forums The Working Group members acknowledged the necessity to coordinate efforts at various international forums, first of all, the World Council of Churches when topics of mutual interest are discussed and to voice concerted position on the most burning issues. The Moscow Patriarchate representatives expressed particular gratitude to the delegation of the Malankara Church led by the Working Group co-chairman, Metropolitan Zachariah Mar Nicholovos, for supporting the Russian Orthodox Church delegation at the WCC 11 th Assembly in Karlsruhe, Germany, in 2022, and for opposing the attempted discrimination against the Russian Orthodox Church. |
| Also, the Yugoslav Catholic bishops required all these representatives to be present in schools at the opening sessions for the two new subjects. A report from the meeting of the Bishops " Conference stated that the booklet on Religious Education was not given to parents and students, and many principals and teachers have abused their position because they tried to deter children and parents from choosing Religious Education. It was also stated that the Bishops Conference “fully supports the views expressed in the statement of the Holy Synod of the Serbian Orthodox Church”. Because of serious protests made by traditional churches due to the problems with the introduction of religious education in schools, a meeting took place between Minister of Education G. Knezevic and Minister for Religious Affairs V. Milovanovic. According to Minister Knezevic, the meeting was constructive, and certain agreements were made. He noted that he has received lists of religious teachers and positively assessed their qualifications. However, the classes for new subjects had not yet started, and it was mid October 2001. On this occasion, the Minister of Education said that the classes are expected to start by the end of October and an extension of deadline for the election of courses (seven days) was given to parents and children. Nine years later, it was made clear that the allegations of the SOC against the Ministry of Education were fully justified. In 2010, then the former Education Minister G. Knezevic publicly revealed his opinion and position on the issue of religious education. According to him, “decisions on religious education were absolutely made at the political level, without taking into account any pedagogical requirements. I think that it contributed to the aggressive attitude of the religious communities”. His former deputy, Zelimir Popov, confirmed the position of Knezevic, stating that the subjects in school were introduced by a political decision. Popov pointed out that the two new subjects in the school were not introduced at the initiative of the Ministry of Education, but by the Government of Serbia. It is true that only the decision of the Government of Serbia could have enforced the return of religious education to public schools but it came rather at the initiative of traditional churches and religious communities. And it would be also right to claim that the Ministry of Education is not the only institution that has the privilege to make proposals to the Serbian government of the projects related to education. |
|
|
